Anapanasati is mainly covered in the Anapanasati Sutta. Some of these instructions (perhaps additional instructions) are also written elsewhere: for example in the Anapana Samuthiya, Girimananda Sutta, the Sattipattana Suttas, Kayagatasati Sutta, etc. What are the additional instructions or variations covered elsewhere, not covered in the Anapanasati Sutta? I hope that answers will do one or more of the following: - Reference suttas (apart from the Anapanasati Sutta) which include Anapanasati instructions - Quote the instructions, examples or guidance which are different or which are additional to that given in the Anapanasati Sutta - If it already given in the Anapanasati Sutta without variation, no need to quote or mention. - Comparison with Sanskrit and Tibetan text is also welcome.

I read your message but didnt't really understand much. What do you recommend for a beginner at buddhism? I read a bit about right effort and view. Where to start? I've been meditating for about 3 years or so. What is really meant by sensual restraint? Dont get me wrong but I don't want to give up my desires and passions and preferences that I like... . Have a nice one ;)

Could different people here recommend places I can do long retreats (in 2 months for example)? I wanted to do a retreat in the style of meditation I do right now: Mahasi Sayadaw following Ven. Ajhan Tong sirimangalo technique -- where you do mindful prostrations, then walking and sitting while using labeling. But they only agree for 10 days, and at the end of 10 days they tell you whether you can stay for another 10 days. So I'm looking for a place to go do a long retreat, of say 2 months -- it can be in different technique even (say even only metta for example) , that isn't close to it.

Hello folks I have some questions on mindfulness. 1. How do I maintain mindfulness in stressed or high stimulus environments? It's easy at home and when I do my things alone but once I'm at work (delivering food on a bike), at school or being with someone it's very hard to stay mindful. Any suggestions? 2. I couldn't really see any good explanation of buddhist mindfulness. If someone has an easy explanation please send me a link, however it combines alertness or concentration with a clear knowing what is going on (a label), isn't it so? But after an experience has been labeled it's not done yet. The practitioner needs then to do something to change from a unwholesome state/behaviour to a wholesome state/behaviour, right? 3. This question is related to the first one. If I am at work my mind is jumping from thought to thought and I feel in my body that I want to do things really fast. So in essence, my mind and body feels hasty and like a turmoil. Is there any practical advice how I can settle down the mind and body in in a fast way (especially when it's getting difficult or rather where distraction is available, e.g. at work, school, etc).

I'm feeling very overwhelmed by the sheer amount of different things to remember and practice. Firstly the four foundations of mindfulness Im not sure when one is meant to practice each one. Do you do them all together or at different times of the day etc? Not sure where to begin. Then there is all the other stuff like the eightfold path and the five aggregates as well as metta practice. And this is only for starters! I'm starting to stress out about it all. Its kind of too much to take in and so I can't focus on anything really. I feel the same way in life. Too much going on and my attention is pulled in all different directions so that I never get anything done. When I meditate I focus my attention on the rising and falling of the abdomen as instructed. I don't notice much at all except that my mind has become lost in thought. Sometimes I suppose I notice a pain in the knee etc and then I might notice that its unpleasant in which case I am being mindful of vedana but I'm wondering am I supposed to do specific meditations for the various different things?

I'd like to question something from [this answer](https://buddhism.stackexchange.com/a/21381/254) without disputing it, i.e. there was a phrase it in which I found novel: > You do this by seeing that your suffering is impermanent and empty (entirely made up of non-suffering elements i.e. made of the joy of your relationship). Is it generally true that the "elements" of something are non-suffering? Is this a well-known, implicit part of (or a reason for) the doctrine of emptiness? Is this part of the meaning of "*sabbe saṅkhārā dukkhā*", i.e. it's that *combinations* of elements, or *compounded* things, are *dukkhā* ... but that *elements* are not? Is it difficult to identify what's meant by an "element"? The quoted phrase (the "non-suffering elements of a relationship") seems to me to have colloquial meaning, which might be neither an Abhidhamma-like single-moment-in-time or thought-element, nor the "earth, fire, wind, etc." type of classification of element. Can you summarize how to recognize what's an "element"? Do you aim to perceive elements rather than saṅkhārās, and how do you know when/whether you're succeeding? --- I added the [tag:mahayana] tag because I think the quote is from a Mahayana tradition, but other perspectives would be welcome too.

I'm new here. I have a question regarding "Not-Buddhism" as the highest level of Buddhism. I'm not sure where is the source, but this is the koan. >Tozan said to his monks, "You monks should know there is an even higher understanding in Buddhism." A monk stepped forward and asked, "What is the higher Buddhism?" Tozan answered, "**It is not Buddha.**" What does Tozan mean by "It is not Buddha"?

since I started my buddhist practice some five years ago, I have made great advancements. I think I've become much more accepting and loving towards others. I used to be cynical and arrogant and I suppose I've since reached a point where I can claim to be free of both. All in all I am quite happy with my life nowadays. I feel no hatred anymore and have become tolerant towards more or less everybody and every aspect of life. There is one exception however that is really nagging on me: I am an avid follower of politics and can get stirred up by political events, decisions or politicians themselves that are opposed to my own political convictions. Sometimes it is enough for me to see a certain politician to become filled with - I don't know if you might call it hatred - but at least a feeling of great antipathy, even disgust. I know that the person behind the political façade might very well be likable and live a normal life with her or his own needs and worries, personal shortcomings and qualities, just like anybody else. I am not even talking about today's great "evildoers" like Kim Jong-un or even less contested politicians like Donald Trump or Viktor Orbán. It's mostly politicians on a national or even regional level that are able to cause those bad feelings in me. My wish is on the one hand to see and accept those people as being regular living beings like you and me that need to be loved and understood just like everybody else. Something that I nowadays don't find hard to see in virtually everybody else, even (bad) criminals. In some ways I even find it easier to feel compassion for somebody like Kim Jong-un than for some of Germany's or France's politicians, i.e. the countries that I feel most closely connected to. To be quite frank, I don't have the slightest idea why I find this so hard to achieve. On the other hand I would like to be less affected by political issues in general. I know that it might not be the wisest stance to take, but I sometimes think I wouldn't mind losing interest in the local and international political scene altogether because I have the impression that I can't distance myself from it and that it is in some way poisoning my thoughts. Has anybody else on here made similar experiences or has got some advice on how I can "fix" this strange condition? I already practise metta meditation and it does have a very positive effect on me, like I described above. It just does not seem to achieve much in this regard. Thanks!

I am reading **A Critical Analysis Of The Jhanas** In the book we were going over wise considration and how it will help you eliminate the hindrances. But i am having trouble understand what this is referring to. Any help would be appreciated. > In the commentaries the Buddha’s miscellaneous suggestions on the elimination of the hindrances are organized into a systematic exposition of six measures conducive to the vanquishing of each hindrance. Sensual desire is to be abandoned by: > Taking up the sensuously inauspicious subject of meditation; application for the development of the jhāna on the sensuously inauspicious subject of meditation; the guarded state of the controlling faculties of sense; moderation in food; the sympathy and support of good men in the endeavour; stimulating talk that helps the accomplishment of the object in view What are they referring to i don't understand the wording?

Buddhism has made me realise that everything is impermanent and undergoing the process of destruction including intimate relationships however if I know this then why is it still so painful when it happens? And what is the point of trying to build a life together with another person when it's inevitably going to end? Sometimes it all feels like such a cruel joke. I was in a relationship for 15 years and never thought it would end but it did and 6 months later I still feel so sad. I don't want to ever get involved intimately with another person ever again because I don't ever want to go through that pain again. Yes this may be aversion to pain but why put yourself through that if you can avoid it? Sure there will be more pain from other things but the pain of separation from a loved one feels worse than a death. It actually feels like I could die.

As i've seen in hindhism their are lot of written things in hindu scriptures that a person or gods used to travel in different universes and time. But is their any mention of such powers in buddhism also? Where it is mentioned that a meditator has traveled time and to different worlds? Is this possible to do this two things physically or its just mentally possible?

In the Mahasatipatthana (DN 22) sutra the Buddha speaks about **ekayano maggo**. What is the exact translation in English: is it: *'direct way'* or *'only way'*?

I'm thinking house-warming for our new house so Is there any ritual or ceremony for house-warming in Buddhism and how do they perform? In which sutta it is discoursed?

I was following [an older thread](https://buddhism.stackexchange.com/q/17341/254) , however I would love if someone could respond with an answer as to how I can handle the following situation. This happens almost every time I do mindfulness. As I sit in mindfulness I almost always get a tickling or tingling sensation from my clothing, whether its the bra or underwear etc. As I sit there I try to continue breathing in and out focusing on my anchor, but inevitably the sensation gets the best of me, I feel exasperated and do what I ned to do to relieve the sensation. I feel like I could burst from the agitation sometimes, and I have never been able to sit through the agitation long enough for it to go away, the agitation can persist for 10 plus minutes.

One of my key problems studying Buddhism has been definitions. My definition often doesn't have the same span as that of the typical Buddhist - but I am usually successful in coming to similar conclusions. I try to focus on some generalities of the word in question and get an emotional feel. Which brings me to the problem with dukkah. I am not sure what word(s) properly conveys (in english) the emotion sought to be elicited by the concept of dukkah. And the terms we HAVE come to use in its' description to date are rather, uh, dukkah. I see it as frustration. You keep trying to satisfy a permanent hunger with an impermanent response. But I am told that is also not a complete comparison. For example ... seething in anger borne from frustration is a different type of anger than that coming from a reaction to an insult. Or is it? Was it a generalized word they flippantly threw around? Or did it intend to evoke a specific type of emotional response?

Is there any dependence between these? My understanding is that ignorance is the main cause for samsara (the first of the 12 links of dependent origination). Ignorance meaning not recognizing our true condition. But is attachment a necessary condition for anger? For greed?

According to Buddhism, is it me who is getting punished or rewarded in next life for my deeds in this life?

If people i care about get sick a lot and die a lot - is it part of my karma to experience this ? is there a name for this type of karma ? anything that can be added on this subject will be appreciated Now my grandfather is in the hospital - so its his bad karma to be there - but is it also part of my karma cause i suffer from him being there (and yes i dont have to suffer from it and can use it as even a good thing but its not my question)

I started meditating regularly four years ago, about an hour daily. Then, three years ago, my son was born, and since then it's been really difficult for me to be constant with my practice. It's hard for me to make time to meditate. Only during the night I find some time to be alone, but I'm so tired... Do you have any advice on how to rebuild my practice amidst family life?

I have seen lot of paranormal activities videos about scientists who have done lot of research in spirit communication and are successful in doing so. Can this be done or possible? What are the ways this can be achieved according to Buddhism?